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Al Qur'an: Sacred Journey:
Masjidi-Al-Haram to Masjidi-Al-Aqsa..

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Bismillahir Rahmanir Raheem

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As Salaamu Alaykum wa Rahmatullahi wa Barkatuh!

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Al Qur'anic Mail[The Best Guide Al-Qur'an]

[33. Surah Al-Ahzab : Ayah 56]
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Surely Allah and His angels bless the Prophet;
O you who believe! call for (Divine) blessings on him
and salute him with a (becoming) salutation.

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Sacred Journey:
Masjidi-Al-Haram to Masjidi-Al-Aqsa


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[17. Surah Al-Israa : Ayah 1]
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Glory be to Him, Who transported His Servant one night from
the Masjid-i-Haram to Masjid-i-Aqsa, whose surroundings
We have blessed, so that we might show him some of Our Sings:*
the fact is that He alone is All-Hearing and All-Seeing.
*The event referred to in this verse is known "Mi`raj" and
"Isra"'. According to authentic traditions, this took place a year
before Hijrah. In the traditional and biographical literature,
Its details have been related by a large number (25) of
the Companions. Anas bin Malik, Malik bin Sa`asa`ah,
Abuzar Ghifari, and Abu Hurairah (Allah be pleased with them all)
have related details of the event. Besides them, `Umar, `Ali,
Abdullah bin Mas`ud...(Allah be pleased with them) have also related
some parts of this event.

In this verse, the Qur'an mentions only a part of the Journey, i.e.,
from Masjid-i-Haram to Masjid-i-Aqsa. The object of this journey
as stated here was that Allah willed to show His servant 
(Prophet Muhammad  Sall'Allahu alaihi wasallam) some of His signs.
The Qur'an does not give any details other than this but
we find further details in the traditions, which are to this effect:

One night the Angel Jibril (Alaihis-Salaam)transported
the Holy Prophet  (Sall'Allahu alaihi wasallam)  on al-Buraq
from Masjid-i-Haram to Masjid-i-Aqsa. There the Holy Prophet (SAW)
offered his prayers along with the other Prophets (May peace
n blessings of Allah be upon them). Then he took him
towards the higher spheres, where he met some of the great Prophets
(May peace n blessings of Allah be upon them) in different spheres.
At last he  (Sall'Allahu alaihi wasallam) reached the Highest Place
in the Heavens, and was received in audience by AIlah.
It was there that besides other important instructions
five daily Prayers were prescribed. Then he(SAW) returned
to Masjid-i-Aqsa and from there came back to Masjid-i-Haram.
During this Journey, according to many traditions,
Paradise and Hell were shown to him. We also learn from
authentic traditions that on the following day when he[PBUH]
mentioned this event, the disbelievers of Makkah scoffed at him,
and some of the Muslims also were sceptical about this.

The above additional details based on the traditions cannot be
said to be against the Qur'an, for these are additions to the
details given in the Qur'an; therefore, the details related in
the traditions cannot be rejected on the plea that they are against
the Qur'an. Nevertheless, if one rejects any part of those details
which are given in the traditions, one cannot be declared a renegade.
On the other hand, if one rejects the details given
in the Qur'an, one does become a renegade.

There are different versions of this Journey.
Some say that this happened in a dream, while others are of the
opinion that the Holy Prophet (Sall'Allahu alaihi wasallam) was fully awake
and went on the Journey with his own physical body; some others
say that it was merely a mystic vision which was shown to him.
The opening words of this verse: "Glory be to Him, who
transported His Servant." however, clearly show that it was
a super-natural event which was brought about by the unlimited
power of Allah. It is quite obvious that if the event had been
merely a mystic vision, it would not have been introduced
by the words which imply that the Being Who brought about
this event is free from each and every kind of weakness and defect.
Again the words "transported His servant one night" also show
that this was not a dream or a vision but a physical journey
in which Allah arranged that the Holy Prophet (SAW) should
make observation of His Signs with his physical eyes. Therefore,
one is bound to admit that this was not a mere spiritual experience
but a physical journey and visual observation which
Allah arranged for His Prophet(Sall'Allahu alaihi wasallam)

It is strange that some people are of the opinion that this
extraordinary journey could not be possible, but now when man with
his limited-very limited power has been able to reach the moon,
it is absurd to deny that Allah with His limitless powers
could enable His Messenger(Sall'Allahu alaihi wasallam)

to make this journey in the extraordinary short time it took.

Above all, the question whether a thing is possible or not,
can arise only in the `case of human beings whose powers are
after all limited, but such questions cannot be raised
where the All-Powerful Allah is concerned. Only such a person
who does not believe that Allah is able to do everything
can raise objections against this wonderful Journey about which
Allah Himself says that He transported His Servant one night
from Masjid-i-Haram to Masjid-i-Aqsa. Likewise all the objections
raised against the various details which are given in
the traditions are frivolous, except two, which are plausible:

First, if we accept these details, then we shall have to admit
That Allah is confined to a certain place: otherwise there was
no need that His Servant should be transported for this purpose
to a certain place. Secondly, according to traditions,
the Holy Prophet was enabled to observe Paradise and Hell
where he saw some people suffering from torment.

In regard to the Mi `raj it should be kept in view that all
the Prophets  (May peace n blessings of Allah be upon them)
were enabled by Allah to see His Signs in the heavens and
the earth according to their ranks. And for this purpose
all the material curtains were lifted so that they could see
with their naked eyes the unseen realities, to which they were
required to invite the people.

This was done so that the Prophets (May peace n blessings of
Allah be upon them)could say with full conviction what they
had seen with their own eyes. For this experience would distinguish
there from a philosopher who bases all his theories on guess-work
and cannot say that he bears witness to what he claims.
In contrast to philosophers, Prophets (May peace n blessings of
Allah be upon them)

could say that they bore witness to the things which they presented
because they had seen them with their own eyes. *

(Allah knows the best)



Even though the incidence of al-Israa' wal Mi'raaj is an
undeniable fact in history, yet the exact date or even the
exact month in which this took place is not certain.

Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) said:

"With regard to this night on which the Isra' and Mi'raaj took place,
there is nothing in the saheeh ahaadeeth to indicate that it is
in Rajab or in any other month. Everything that has been
narrated concerning a specific date for these
events cannot be proven to have come from the Prophet (SAW)
according to the scholars of hadeeth.."

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